16 Friday Feb 2018
This appeared this week – fyi
https://www.jweekly.com/2018/02/15/liberal-rabbi-tells-jewish-millennials-judaism-matter/
19 Sunday Nov 2017
Chevaliers Books is the oldest independent book store in Los Angeles and is located at 126 N Larchmont Blvd, Los Angeles, CA 90004 in Hancock Park.
I would love to see you there!
“Why Judaism Matter – Letters of a Liberal Rabbi to His Children and the Millennial Generation” with an Afterword by Daniel and David Rosove is now available for purchase on Amazon.com (publishing date – October 10). This book is a collection of thirteen letters offering a common sense guide and roadmap for a new generation of young men and women who find Jewish orthodoxy, tradition, issues, and beliefs impenetrable in 21st Century society. It is published by Jewish Lights Publishing, a division of Turner Publishing.
Endorsements
“Rabbi Rosove’s letters to his sons are full of Talmudic tales and practical parables, ancient wisdom with modern relevance, spiritual comfort, and intellectual provocation. Whether his subject is faith, love, intermarriage, success, Jewish continuity or the creation of a meaningful legacy, you’ll find yourself quoting lines from this beautiful book long after you’ve reached its final blessing.” – Letty Cottin Pogrebin, writer, speaker, social justice activist, author of eleven books including Debora, Gold, and Me: Being Female & Jewish in America, a founding editor of Ms. Magazine, a regular columnist for Moment Magazine, and a contributor of op-eds in the New York Times, Washington Post, Boston Globe, Philadelphia Inquirer, Toronto Star, and LA Times, among other publications.
“John Rosove does what so many of us have struggled to do, and does it brilliantly: He makes the case for liberal Judaism to his children. As Rosove shows, liberal Judaism is choice-driven, messy, and always evolving, “traditional” in some ways and “radical” in others. It is also optimistic, spiritual, and progressive in both personal and political ethics. Without avoiding the hard stuff, such as intermarriage and Israel, Rabbi Rosove weaves all of these strands together to show the deep satisfactions of living and believing as a liberal Jew. All serious Jews, liberal or otherwise, should read this book.” – Rabbi Eric H. Yoffie, President Emeritus of the Union for Reform Judaism and a regular columnist for the Israeli daily newspaper Haaretz.
“Rabbi John Rosove has given a gift to all of us who care about engaging the next generation in Jewish life. The letters to his sons are really love-letters from countless voices of Jewish wisdom across history to all those young people who are seeking purpose in their lives. From wrestling with God, to advocating for peace and justice in Israel and at home, and living a life of purpose, this book is a compelling case for the joy of being Jewish.” – Rabbi Jonah Pesner, Director of the Religious Action Center of Reform Judaism in Washington, D.C.
“Rabbi John Rosove gets it. Here is a religious leader not afraid to tell it like it is, encapsulating for his audience the profound disaffection so many young Jews feel towards their heritage. But instead of letting them walk away, he makes a powerful case for the relevance of tradition in creating meaningful lives. In our technology-saturated, attention-absorbing age, Rosove offers religion-as-reprieve, his fresh vision of a thoroughly modern, politically-engaged and inclusive Judaism.” – Danielle Berrin, columnist and cover-story journalist for the Los Angeles Jewish Journal, commentator on CNN and MSNBC, and published work for The Guardian, British Esquire, and The Atlantic.
“If you’re a fellow Reform millennial, give yourself the gift of John’s insights. This book is written in a breezy, gentle, readable style that is welcoming without losing sharp insight. It was so enjoyable and refreshing to read and persuasive without ever being pushy. Rosove managed to do what only a truly worthy slice of kugel or chance viewing of Fiddler has done for me; reactivate my sense of wonder and gratitude about being Jewish. I’m a huge fan of WJM.” – Jen Spyra, staff comedy writer on The Late Show with Stephen Colbert (CBS), former senior writer for The Onion, actress, and stand-up comedian. Jen’s writing has appeared in The New Yorker, The Wall Street Journal, The New York Daily News, and The Daily Beast, and has been featured by The Laugh Factory Chicago’s Best Standup Show Case.
“Rabbi Rosove has written a wonderful book, a love letter to his children, and through them, to all our children. Prodigiously knowledgeable, exceedingly wise, and refreshingly honest, Rabbi Rosove has described why Judaism Matters. It should serve as a touching testament of faith, spanning the generations for generations to come.” – Rabbi Ammiel Hirsch, Senior Rabbi of Stephen Wise Free Synagogue in NYC, former Executive Director of the Association of Reform Zionists of America-World Union for Progressive Judaism, author of One People, Two Worlds: A Reform rabbi and an Orthodox rabbi explore the issues that divide them with Rabbi Yaakov Yosef Reinman.
“Rabbi Rosove has written a book of the utmost importance for our time. It is an imperative read for all those who struggle with the changing and evolving attitudes towards belonging, behavior and belief. His analysis, stemming from deeply personal contemplation and decades of rabbinic experience, offers clear yet sophisticated approaches to tackling the challenges facing this generation and those to come. This book offers a treasure of wisdom through the lens of Jewish texts – both ancient and modern – which help to frame life’s major issues taking the reader from the particular to the universal. Israel is one of the most complicated of issues and he bridges the divide between Israel’s critics and staunch supporters and moves beyond the conversation of crisis for the millennial generation.” – Rabbi Joshua Weinberg, President of the Association of Reform Zionists of America
“John Rosove’s letters to his sons based on his life, philosophy, and rabbinic work address what it means to be a liberal and ethical Jew and a lover of Israel in an era when none are automatic. He writes in an unassuming personal style steeped in traditional texts as he confronts conflicts of faith and objectivity, Zionist pride and loving criticism of the Jewish state, traditional observance and religious innovation. He is never gratuitous and invites his readers into his family conversation because what he says is applicable to us all.” – Susan Freudenheim, Executive Director of Jewish World Watch, journalist, former managing Editor of the Los Angeles Jewish Journal, and a former editor at the Los Angeles Times.
See 11 Reader 5 Star Reviews at Amazon.com
24 Sunday Sep 2017
“Why Judaism Matter – Letters of a Liberal Rabbi to His Children and the Millennial Generation” with an Afterword by Daniel and David Rosove is now available for purchase on Amazon.com (publishing date – October 10). This book is a collection of thirteen letters offering a common sense guide and roadmap for a new generation of young men and women who find Jewish orthodoxy, tradition, issues, and beliefs impenetrable in 21st Century society. It is published by Jewish Lights Publishing, a division of Turner Publishing.
I have addressed this book of letters to millennials specifically, but this volume is also for their parents and grandparents, the younger generation of college-age Jews, and non-Jewish partners and spouses of Jews who are interested in the possibility of living meaningful and vibrant Jewish lives.
I invite you to purchase this book and share it with those you love.
Endorsements
“Rabbi John Rosove addresses his intellectual and well-reasoned investigation of faith to his own sons, which sets this book apart for its candor and its ability to penetrate not only the mind but also the heart.” – Matthew Weiner, creator of the AMC series Mad Men, and writer and producer on the HBO drama series The Sopranos. Matthew has earned nine Primetime Emmy Awards.
“John Rosove does what so many of us have struggled to do, and does it brilliantly: He makes the case for liberal Judaism to his children. As Rosove shows, liberal Judaism is choice-driven, messy, and always evolving, “traditional” in some ways and “radical” in others. It is also optimistic, spiritual, and progressive in both personal and political ethics. Without avoiding the hard stuff, such as intermarriage and Israel, Rabbi Rosove weaves all of these strands together to show the deep satisfactions of living and believing as a liberal Jew. All serious Jews, liberal or otherwise, should read this book.” – Rabbi Eric H. Yoffie, President Emeritus of the Union for Reform Judaism and a regular columnist for the Israeli daily newspaper Haaretz.
“Rabbi John Rosove has given a gift to all of us who care about engaging the next generation in Jewish life. The letters to his sons are really love-letters from countless voices of Jewish wisdom across history to all those young people who are seeking purpose in their lives. From wrestling with God, to advocating for peace and justice in Israel and at home, and living a life of purpose, this book is a compelling case for the joy of being Jewish.” – Rabbi Jonah Pesner, Director of the Religious Action Center of Reform Judaism in Washington, D.C.
“Rabbi John Rosove gets it. Here is a religious leader not afraid to tell it like it is, encapsulating for his audience the profound disaffection so many young Jews feel towards their heritage. But instead of letting them walk away, he makes a powerful case for the relevance of tradition in creating meaningful lives. In our technology-saturated, attention-absorbing age, Rosove offers religion-as-reprieve, his fresh vision of a thoroughly modern, politically-engaged and inclusive Judaism.” – Danielle Berrin, columnist and cover-story journalist for the Los Angeles Jewish Journal, commentator on CNN and MSNBC, and published work for The Guardian, British Esquire, and The Atlantic.
“Rabbi Rosove’s letters to his sons are full of Talmudic tales and practical parables, ancient wisdom with modern relevance, spiritual comfort, and intellectual provocation. Whether his subject is faith, love, intermarriage, success, Jewish continuity or the creation of a meaningful legacy, you’ll find yourself quoting lines from this beautiful book long after you’ve reached its final blessing.” – Letty Cottin Pogrebin, writer, speaker, social justice activist, author of eleven books including Debora, Gold, and Me: Being Female & Jewish in America, a founding editor of Ms. Magazine, a regular columnist for Moment Magazine, and a contributor of op-eds in the New York Times, Washington Post, Boston Globe, Philadelphia Inquirer, Toronto Star, and LA Times, among other publications.
“If you’re a fellow Reform millennial, give yourself the gift of John’s insights. This book is written in a breezy, gentle, readable style that is welcoming without losing sharp insight. It was so enjoyable and refreshing to read and persuasive without ever being pushy. Rosove managed to do what only a truly worthy slice of kugel or chance viewing of Fiddler has done for me; reactivate my sense of wonder and gratitude about being Jewish. I’m a huge fan of WJM.” – Jen Spyra, staff comedy writer on The Late Show with Stephen Colbert (CBS), former senior writer for The Onion, actress, and stand-up comedian. Jen’s writing has appeared in The New Yorker, The Wall Street Journal, The New York Daily News, and The Daily Beast, and has been featured by The Laugh Factory Chicago’s Best Standup Show Case.
“Rabbi Rosove has written a wonderful book, a love letter to his children, and through them, to all our children. Prodigiously knowledgeable, exceedingly wise, and refreshingly honest, Rabbi Rosove has described why Judaism Matters. It should serve as a touching testament of faith, spanning the generations for generations to come.” – Rabbi Ammiel Hirsch, Senior Rabbi of Stephen Wise Free Synagogue in NYC, former Executive Director of the Association of Reform Zionists of America-World Union for Progressive Judaism, author of One People, Two Worlds: A Reform rabbi and an Orthodox rabbi explore the issues that divide them with Rabbi Yaakov Yosef Reinman.
“Rabbi Rosove has written a book of the utmost importance for our time. It is an imperative read for all those who struggle with the changing and evolving attitudes towards belonging, behavior and belief. His analysis, stemming from deeply personal contemplation and decades of rabbinic experience, offers clear yet sophisticated approaches to tackling the challenges facing this generation and those to come. This book offers a treasure of wisdom through the lens of Jewish texts – both ancient and modern – which help to frame life’s major issues taking the reader from the particular to the universal. Israel is one of the most complicated of issues and he bridges the divide between Israel’s critics and staunch supporters and moves beyond the conversation of crisis for the millennial generation.” – Rabbi Joshua Weinberg, President of the Association of Reform Zionists of America
“John Rosove’s letters to his sons based on his life, philosophy, and rabbinic work address what it means to be a liberal and ethical Jew and a lover of Israel in an era when none are automatic. He writes in an unassuming personal style steeped in traditional texts as he confronts conflicts of faith and objectivity, Zionist pride and loving criticism of the Jewish state, traditional observance and religious innovation. He is never gratuitous and invites his readers into his family conversation because what he says is applicable to us all.” – Susan Freudenheim, Executive Director of Jewish World Watch, journalist, former managing Editor of the Los Angeles Jewish Journal, and a former editor at the Los Angeles Times.
18 Monday Sep 2017
I recommend highly a little book first published in 1898 called “The Majesty of Calmness” by William George Jordan, an American editor, lecturer and essayist of the late 19th and early 20th century.
This 62-page treasure-trove of common-sense wisdom reminds me of the Biblical Book of Proverbs and the wisdom literature of the Hebrew Bible. It was written in an elegant prose that exists in classical works.
This series of seven short essays is particularly appropriate reading during the coming ten days of Repentance between Rosh Hashanah and Yom Kippur: “The Majesty of Calmness;” “Hurry, the Scourge of America;” “The Power of Personal Influence;” “The Dignity of Self-Reliance;” “Failure of Success;” “Doing our Best at All Times;” “The Royal Road to Happiness.”
I offer a few short passages from each of the essays that offer a taste of what you will find in this remarkable series of essays:
“Calmness is the rarest quality in human life. It is the poise of a great nature, in harmony with itself and its ideals. It is the moral atmosphere of a life self-centered, self-reliant, and self-controlled.” (p. 1)
“Nature is very un-American. Nature never hurries. Every phase of her working shows plan, calmness, reliability, and the absence of hurry…Hurry has ruined more Americans than has any other word in the vocabulary of life….In the race for wealth, people often sacrifice time, energy, health, home, happiness, and honor, –everything that money cannot buy, the very things that money can never bring back.” (pps. 8, 9, 10)
“Self-confidence, without self-reliance, is as useless as a cooking recipe, –without food. Self-confidence sees the possibilities of the individual; self-reliance realizes them. Self-confidence sees the angel in the unhewn block of marble; self-reliance carves it out for himself.” (p. 23)
“Many of our failures sweep us to greater heights of success than we ever hoped for in our wildest dreams. Life is a successive unfolding of success from failure…Failure is often the turning-point, the pivot of circumstance that swings us to higher levels…Failure is one of God’s educators.” (pp. 33, 35, 36)
“Living at one’s best is constant preparation for instant use. It can never make one over precise, self-conscious, affected, or priggish. Education, in its highest sense, is conscious training of mind or body to act unconsciously. It is conscious formation of mental habits, not mere acquisition of information.” (p. 46)
“Happiness is the greatest paradox in Nature. It can grow in any soil, live under any conditions. It defies environment. It comes from within: it is the revelation of the depths of the inner life as light and heat proclaim the sun from which they radiate. Happiness consists not of having, but of being; not of possessing, but of enjoying. It is the warm glow of a heart at peace with itself.” (p. 53)
“Majesty of Calmness” can be purchased on Amazon for $4.95. Do yourself a huge favor. Read it once, and then read it again.
11 Friday Aug 2017
When people ask me what books I think offer the best understanding of what Jews believe and care most about, I’m often stymied because there are so many.
Nevertheless, as an exercise, I tried this week to make a list of my top ten. All of these have moved me, informed me, changed me, and taught me wisdom, inspired me, and given me insight not only into the Jewish heart, mind, and soul, but into what it means to be a human being and a mensch.
Here are my top ten:
People often ask me where to begin. It really doesn’t matter. Just begin where you are most interested and allow your heart, mind and soul to carry you forward.
01 Thursday Jun 2017
My book “Why Judaism Matters – Letters of a Liberal Rabbi to His Children and the Millennial Generation” is a common sense guide and road map for a generation of young men and women who find Jewish orthodoxy, tradition, issues, and beliefs impenetrable in 21st Century society. By illustrating how the tenets of Judaism still apply in our modern world, I offer direction not only to my own sons but to the sons and daughters of Reform Jews everywhere. My sons, Daniel and David, have written the Afterword. The book will be published on September 26 by Jewish Lights Publishing (a division of Turner Publishing).
Rabbi John Rosove
6 x 9, 240 pp, Paperback, 978-1-68336-705-5
http://www.jewishlights.com/page/product/978-1-68336-705-5
Why Judaism Matters: Letters of a Liberal Rabbi to his Children and the Millennial Generation – Kindle edition by Rabbi John Rosove.
12 Tuesday Jan 2016
“When religion turns [people] into murderers, God weeps.”
So begins Rabbi Jonathan Sacks in his important new book (publ. 2015) “Not in God’s Name – Confronting Religious Violence.”
This rich volume is a response to those who believe that religion is the major source of violence in the world, that when humankind abolishes religion the world will become a more peaceful place.
Not everyone, of course, interprets religion this way. Yes, there are violent streams to be found in each of the fundamental texts in Judaism (Tanakh), Christianity (New Testament) and Islam (Qoran), but he writes: “Religion itself teaches us to love and forgive, not to hate and fight.”
He challenges all faith traditions to rethink their respective truths: “As Jews, Christians and Muslims, we have to be prepared to ask the most uncomfortable questions. Does the God of Abraham want his disciples to kill for his sake? Does he demand human sacrifice? Does he rejoice in holy war? Does he want us to hate our enemies and terrorize unbelievers? Have we read our sacred texts correctly? What is God saying to us, here, now?”
At its core, Rabbi Sacks affirms that religion links people together, emotionally, behaviorally, intellectually, morally, and spiritually so as to develop a sense of greater belonging, group solidarity and identity. Most conflicts have nothing to do with religion when understood this way. Rather, conflicts are about power, territory, honor, and glory.
Rabbi Sacks describes dualism as the primary corrupting idea within the three monotheistic traditions. It’s easier, he says, for people to attribute suffering to an outside evil force and not as something inherent within God and basic to the human condition. Seeing the world as “Us” vs “Them” and Good vs Evil may resolve inner angst and complexity, but it’s a false resolution of conflict. Taken to its extreme, fear of the “other” leads to hatred and violence, and when justified by faith results in “altruistic evil.”
“Pathological dualism does three things. It makes you dehumanize and demonize your enemies. It leads you to see yourself as victim. And it allows you to commit altruistic evil, killing in the name of the God of life, hating in the name of the God of love and practicing cruelty in the name of the God of compassion. It is a virus that attacks the moral sense. Dehumanization destroys empathy and sympathy. It shuts down the emotions that prevent us from doing harm…. Victimhood deflects moral responsibility. It leads people to say: It wasn’t our fault, it was theirs. Altruistic evil recruits good people to a bad cause. It turns ordinary human beings into murderers in the name of high ideas.”
Rabbi Sacks reflects on the history of the Jew as scapegoat and the role that antisemitism has played as a reflection of the breakdown of culture: “The scapegoat is the mechanism by which a society deflects violence away from itself by focusing it on an external victim. Hence, wherever you find obsessive, irrational, murderous antisemitism, there you will find a culture so internally split and fractured that if its members stopped killing Jews they would start killing one another. Dualism becomes lethal when a group of people, a nation or a faith, feel endangered by internal conflict.”
Rabbi Sacks sites the bizarre story of Csanad Szegedi, a young leader in the ultra-nationalist Hungarian political party, Jobbik, which has been described as fascist, neo-Nazi, racist, and antisemitic. One day, however, in 2012, Szegedi discovered he was a Jew and that half his family were murdered in the Holocaust. His grandparents were survivors of Auschwitz and were once Orthodox Jews, but decided to hide their identity.
Upon learning of his Jewish past, Szegedi resigned from the party, found a local Chabad rabbi with whom to study, became Shabbat observant, learned Hebrew, took on the name Dovid, and underwent circumcision.
Szegedi’s understanding of the world changed completely. Rabbi Sacks explains that “To be cured of potential violence towards the Other, I must be able to imagine myself as the Other.” Before Szegedi’s conversion, he could not empathize with the “other,” the stranger. Now he had become the stranger, the despised Jew.
Rabbi Sacks looks carefully at all the stories of sibling rivalries in the book of Genesis, and explains that God appreciates each child differently and for each has a blessing. The world as conceived in the Hebrew Bible is not a zero-sum game. The struggle for power, position and ultimate Truth is false. Whereas love characterizes relationships within a tribal unit, justice is the demand for humanity as a whole – and both can and must co-mingle thus allowing for individual/group identity and the greater human family.
Rabbi Sacks addresses his book to all the faith traditions, but most especially, he says, to the moderate Islamic world that shares with us our Jewish religious values, and he calls upon them to stand up against ISIS, Hamas, Hezbollah, Iran, and other purveyors of fear, intolerance, hatred, and violence.
It would have been worthwhile for Rabbi Sacks to ask moderate Israelis and the liberal Jewish community abroad to imagine what it is like for Palestinians to live under the Israeli military administration in the West Bank on the one hand, and to ask Palestinian moderates to imagine living with the constant threat of extremist Islam to destroy the state of Israel and the Zionist enterprise on the other. Perhaps, if more would do that, to step into the shoes of the “other,” a two-state solution to the Israeli-Palestinian conflict might come about more quickly.
28 Wednesday Jan 2015
This week I was interviewed by German Public Radio for a story on the Jewish community’s relationship with the civil rights movement as a consequence of my synagogue’s celebration last week of the 50th anniversary of Dr. King’s appearance in our congregation.
The role of Jews in the movement has been raised recently as well after the release of the film “Selma” and the omission of Rabbi Abraham Joshua Heschel’s image in the front row of leaders near Dr. King in the Selma to Montgomery march of 1965.
The film, of course, was not about Jews nor should it have been. However, Rabbi Heschel’s absence was a significant omission and could have easily been otherwise. I suspect that the film-maker was unaware of the significance of the Jewish role in the movement generally and Dr. King’s relationship with Rabbi Heschel specifically.
German Public Radio had no idea of the prominent role Jews played in the movement either, and so when their reporter, Kirsten Zilm Dunn, joined us at our celebration, she recognized that an important story needed to be told in Germany, as did her superiors in Berlin.
For the record, the Jewish role in Dr. King’s life and the movement as a whole was substantial. Dr. King counted Jews among his closest allies and he identified strongly with the historic experience of the Jewish people against oppression since the Biblical Exodus. He was openly supportive of the Soviet Jewry movement, of Zionism and the state of Israel, and he opposed anti-Semitism as it gained momentum in the African American community.
The relationship between Dr. King and Jews was reciprocal. However, the Jewish community’s engagement with the civil rights movement was complex.
The majority of the Jews who went south to help blacks, who demonstrated in their own communities on behalf of civil rights, and who gave money to the civil rights movement were neither rabbis nor Orthodox Jews. Most activist Jews were not religious. They were unaffiliated students, lawyers and others whose activism was based in the Jewish ethos of pursuing justice.
One half to two-thirds of all whites in the civil rights movement were Jews. Leaders of mainstream Jewish organizations (i.e. American Jewish Committee, B’nai B’rith, the Reform movement’s Union of American Hebrew Congregations, the Conservative movement’s Synagogue Council of America) railed against segregation and Jim Crow laws.
Here are a few of the most important Jewish leaders to back Dr. King:
• Jack Greenberg was head of the NAACP Legal Defense Fund;
• Rabbi Maurice Eisendrath, as President of the UAHC, supported the Montgomery bus boycott;
• Morris Berthold Abram, President of the AJC, helped passed laws against racism in the UN;
• Rabbi Jacob M. Rothschild, of Atlanta’s “The Temple,” preached against racism early on;
• Rabbi Israel Dresner was a Freedom Rider and one of the Tallahassee Ten;
• Stanley Levison, a lawyer, was among Dr. King’s closest friends who spoke with him every day;
• Rabbi Richard Hirsch, the founder of the Religious Action Center of Reform Judaism in Washington, D.C., was a Freedom Rider and offered RAC offices to Dr. King whenever he was in Washington;
• Rabbi Arthur Lelyveld of Cleveland was clubbed in the south;
• Rabbi Joachim Prinz, President of the American Jewish Congress and a refugee from Nazi Germany, spoke at the 1963 march on Washington;
• Many young Reform rabbis were arrested at St. Augustine.
Most significantly, Rabbi Abraham Joshua Heschel and Dr. King were kindred spirits since the moment they met in 1963. Rabbi Heschel was considered the civil rights movement’s Jewish conscience, and Rabbi Heschel regarded Dr. King as a modern-day prophet whose voice equaled that of the Prophets of Israel, a sign that God had not forsaken the United States.
Not all Jews, however, were in favor of the movement. Many southern Jews were frightened to put themselves on the line and preferred neutrality. Dr. King criticized those who supported the movement in principle, but refused to become activists from fear.
As time passed, Dr. King lost influence with many in the black community as Malcolm X and the black power movement preached violence and anti-Semitism.
In 1967, polls showed that 47% of American blacks subscribed to anti-Semitic beliefs as opposed to 35% of whites. When Dr. King spoke against the Vietnam War in 1967, despite his close collaboration with LBJ leading to the Voting Rights Act of 1965, not only did the Johnson Administration and the FBI’s J Edgar Hoover’s turn openly against him, but many Jews distanced themselves as well.
Still, American Jews supported the civil rights movement and the non-violence of Dr. King’s religious and political agenda. Rabbi Heschel remained close to Dr. King and was the only rabbi to deliver a eulogy at his funeral.
Unfortunately, over time the close relationship between Jews and blacks deteriorated. Yet, the American Jewish community remained liberal on civil rights and has voted Democratic by wide margins in all presidential elections since World War II. Jews remain the most liberal voting bloc in the nation behind the African American community. The Black Congressional Caucus and Jewish members of Congress still work closely together on matters of justice, civil rights, civil liberties, poverty, anti-Semitism, and racism.
In 1958, Dr. King told the American Jewish Congress, “My people were brought to America in chains. Your people were driven here to escape the chains fashioned for them in Europe. Our unity is born of our common struggle for centuries, not only to rid ourselves of bondage, but to make oppression of any people by others an impossibility.”
Our shared story is hardly finished, as the celebration at my synagogue so clearly demonstrated.
Source: “Shared Dreams – Martin Luther King, Jr. & The Jewish Community”, by Rabbi Marc Schneier. Publ. Jewish Lights. 1999.
23 Sunday Nov 2014
Ari Shavit’s “My Promised Land” is arguably the most important book to come out of Israel in the last twenty-five years (see my review from January 14, 2014 – https://rabbijohnrosove.wordpress.com/2014/01/14/the-most-important-book-to-come-out-of-israel-in-years-my-promised-land-the-triumph-and-tragedy-of-israel-by-ari-shavit/.
A number of Israeli scholars, however, have questioned Shavit’s characterization of what happened at Lydda during the 1948 War of Independence. Based on interviews Shavit conducted with the brigade commander and other eye-witnesses, the author concludes that the killing of 250 Palestinian men, women and children by Zionist troops was a necessary tragedy in the young state of Israel’s history:
“Lydda is our black box. In it lies the dark secret of Zionism. The truth is that Zionism could not bear Lydda. From the very beginning there was a substantial contact between Zionism and Lydda. If Zionism was to be, Lydda could not be. If Lydda was to be, Zionism could not be.” (p. 108)
Many of Shavit’s critics disagree. After reading the articles below (I am grateful to my friend Rabbi Uri Regev in Jerusalem for forwarding them to me), I am left with significant questions: Was Lydda really a “massacre” or a tragedy of war?” Were there 250 dead, or was the number closer to 100, or even less? What actually happened at Lydda and why?
The historian Benny Morris says that many Arabs were compelled by Israeli troops to flee their homes and villages, and many others fled from fear of what their own leaders claimed would happen to them should Jews take over their villages. He says that the evidence does not show the intentional creation of a massive refugee problem designed ahead of time by Israeli leadership, but rather a spontaneous response to military conditions by low-level commanders in the field.
The massive flight of Arabs from Jerusalem, Haifa, Jaffa, the Jewish Coastal Plain, and the Upper Jordan Valley began even before a formal outbreak of war, soon after the 1947 UN Partition plan (1948, by Benny Morris, p. 94). He writes that Ben Gurion considered Ramle and Lydda in particular as dangerous “thorns” in Israel’s side threatening Tel Aviv. He called for them to be “destroyed” (Ibid. p. 286).
The Israeli poet Natan Alterman published his poem “Al Zot” (Davar, November 1948) describing the Lydda battle soon after the event occurred thus providing context and a sense of immediacy after the fact.
The discussion among Israeli critics raises a number of questions that have special resonance today: What should be the status of Israel’s Arab citizens? Are Arab citizens of Israel treated equally to Israeli Jews as Israel’s Declaration of Independence promised? What is the future of Arab-Jewish co-existence in Israel in light of our seminal sacred moral texts:
“The stranger who resides with you shall be to you as one of your citizens. You shall love him as yourself, for you were strangers in the land of Egypt. I am Adonai your God.” (Leviticus 19:34)
The following link will take you to the articles listed below. It is a lengthy read (40-50 pages) but for those seriously interested in the meaning of Lydda in the history of the War of Independence, it is a necessary read – http://njbrepository.blogspot.co.il/2014/08/what-happened-at-lydda-by-martin-kramer.html
What Happened at Lydda. By Martin Kramer. Mosaic, July 2014. In his celebrated new book, Ari Shavit claims that “Zionism” committed a massacre in July 1948. Can the claim withstand scrutiny?
The Meaning of “Massacre.” By Benny Morris and Martin Kramer. Mosaic, July 2014. The debate between Benny Morris and Martin Kramer over Israel’s wartime conduct enters its second round.
Distortion and Defamation. By Martin Kramer. Mosaic, July 2014. The treatment of Lydda by Ari Shavit and my respondent Benny Morris has consequences even they didn’t intend.
Zionism’s Black Boxes. By Benny Morris. Mosaic, July 2014. Martin Kramer shows how Ari Shavit manipulates and distorts Israeli history; but Kramer has an agenda of his own.
The Uses of Lydda. By Efraim Karsh. Mosaic, July 2014. How a confusing urban battle between two sides was transformed into a one-sided massacre of helpless victims.
Lydda, 1948: A City, a Massacre, and the Middle East Today. By Ari Shavit. The New Yorker, October 21, 2013.
What Primary Sources Tell Us About Lydda 1948. By Naomi Friedman. NJBR, February 19, 2014.
Myths and Historiography of the 1948 Palestine War Revisited: The Case of Lydda. By Alon Kadish and Avraham Sela. The Middle East Journal, Vol. 59, No. 4 (Autumn 2005).
Operation Dani and the Palestinian Exodus from Lydda and Ramle in 1948. By Benny Morris. The Middle East Journal, Vol. 40, No. 1 (Winter 1986).
Ari Shavit with David Remnick: The Tragedy and Triumph of Israel. Video. 92nd Street Y, November 26, 2013. YouTube. https://mail.google.com/mail/u/0/?shva=1#inbox/14986978be7120d8?projector=1
16 Sunday Nov 2014
I have been acutely aware of the Holocaust since I was a young child in the mid-1950s and first saw on my parents’ bookshelf a copy of Life Magazine’s photo display of the liberated death camps.
When I became a young adult I read and studied everything I could get my hands on about the Shoah, and over the decades I have seen countless documentaries and feature films on that singular tragedy in Jewish history.
However, when my synagogue group recently visited Central Europe, I felt overwhelmed in a completely new way by the dark clouds of memory that hovered everywhere we visited. I have found myself rethinking what it means to be Jew even now after all these years. Our journey to those places where Jewish communities once thrived but are no more, standing on the streets and in the plazas where Nazis deported and murdered Jews, where Hitler screamed at the masses and brown shirts burned books, where magnificent synagogues are now empty or were destroyed, and stood in the room where the Nazis decided on the Final Solution changed me. It will take some time, I suspect, for me to understand fully how.
Of the three major cities we visited – Budapest, Prague and Berlin (we also spent time in Bratislava and the Terrezin Concentration Camp), I was most depressed by what we found in Hungary. Despite its rich Jewish history dating back 1800 years and its once large Jewish population in Budapest and the surrounding country-side, today only 80,000 Jews remain in the city, and most are highly assimilated and elderly.
The Jewish community estimates that there are today only 8000 members of Jewish communal organizations, and only 500 Jews are active and regularly attend synagogue. There are, however, 1000 Jewish students attending Jewish schools. It is those children who offer the only real hope of any kind of Hungarian Jewish revival – such that it is.
Modern Hungarian Jewish history is well-known. Once the Germans invaded Hungary on March 19, 1944, Adolph Eichmann quickly and efficiently coordinated the liquidation of all the Jews in the Hungarian countryside. Within a year the Nazis, in alliance with Hungarian anti-Semites, murdered 700,000 of Hungary’s 800,000 Jewish population. Indeed, between May and July, 1944, the Nazis sent 12,000 Jews daily to the gas chambers all but extinguishing what had been the largest Jewish community in Central Europe.
During this onslaught some Jews escaped the terror in the country-side by flooding into Budapest, thus swelling that population to between 250,000 and 280,000 Jews. Though a few famous statesmen tried to save Hungary’s Jews (e.g. Raoul Wallenberg of Sweden, Charles Lutz of Switzerland, and the Italian businessman Giorgio Perlasco – along with the Jewish attorney Rudolph Kastner), Hungarian Jews were essentially doomed.
The Hungarians were among the most vicious anti-Semites in Europe. In Budapest, the Nazis stepped aside and allowed the fascist Hungarian Arrow Cross militiamen to do much of their dirty work. The Arrow Cross shot ten to fifteen thousand Jews in the ghetto and marched hundreds to the Danube River where they ordered the Jews to remove their shoes and then shot them into the waters that turned blood-red.
The “Shoe Memorial” of 50 bronze shoes, conceived by film director Can Togay and the sculptor Gyula Pauer, marks the place at the river’s edge just three hundred meters from the ornate Hungarian Parliament building where the crime was done (for photos, see http://en.wikipedia.org/wiki/Shoes_on_the_Danube_Bank). It is noteworthy, as well, reflective of Hungary’s refusal to take responsibility for its role in the Holocaust, that the plaque at this site mentions only “victims,” not “Jewish victims” of the Arrow Cross militia.
At the end of the war only 100,000 Jews were left alive in Hungary and only because the Nazis took over Hungary so late and didn’t have time to finish what they set out to do before the allies won the war. The Soviet Communists promised an end to all forms of discrimination thus giving Jews a measure of hope, but the persistence of Hungarian anti-Semitism resulted in 20,000 Jews (one fifth of the city’s Jewish population) fleeing Hungary during the 1956 uprising.
Today, the Hungarian government is right-wing and authoritarian. Though it officially condemns anti-Semitism, it has done little to stop anti-Semitic skinhead activity and the publication of anti-Semitic books and periodicals. Hungary has not at all processed the past and takes no responsibility for the crimes it committed, as has Germany. Nonetheless, the writer Eli Valley (see below) notes that since the end of the Communist era in 1989 all religious groups, including Hungary’s Jews, have experienced a kind of revival.
There are two small Progressive Reform Jewish communities in Budapest (see http://www.reformjudaism.org/budapest-culture-community) and there is a Jewish Studies program at the Central European University in Budapest that has taken on an important role in revitalizing Jewish studies in the former Soviet bloc (http://web.ceu.hu/jewishstudies/).
For those who remain, there are only a few options to live a Jewish live in Budapest. However, most Hungarian Jews now wonder whether, indeed, they even belong in Hungary. Our Jewish guide told us that if conditions worsen she, her teen-age son and husband (a journalist who was fired when he reported candidly on the government’s right-wing authoritarian policies) will certainly, despite generations of their family having lived in Hungary, leave.
For a detailed description of the Hungarian Jewish community and its history, see the excellent work The Great Jewish Cities of Central and Eastern Europe: A Travel Guide and Resource Book to Prague, Warsaw, Cracow, and Budapest, by Eli Valley (publ. Aaronson, 2005). It is out of print, but can be purchased through Amazon.
